In the Greco-Oriental mystery cults the sacramental ritual based on the fertility motif was less prominent than in the Egyptian and Mesopotamian religions. It did, nevertheless, occur in the Eleusinia, a Greek agricultural festival celebrated in honour of the goddess Demeter and her daughter Kore. The things spoken and done in this great event have remained undisclosed, though some light has been thrown upon them by the contents of the museum at Eleusis, such as the vase paintings, and by later untrustworthy references in the writings of the early Church Fathers (e.g., Clement of Alexandria) and some Gnostics (early Christian heretics who held that matter was evil and the spirit good). The drinking of the kykeōn—a gruel of meal and water—can hardly be regarded as a sacramental beverage since it was consumed during the preparation for the initiation rather than at its climax. There is nothing to suggest that a ritual rebirth was effected by a sacramental lustration, or sacred meal, at any point in the Eleusinian ritual. What is indicated is that the neophytes (mystae) emerged from their profound experience with an assurance of having attained newness of life and the hope of a blessed immortality. From the character of the ritual, the mystery would seem to have been connected with the seasonal drama in which originally a sacred marriage may have been an important feature, centred in Demeter, the corn mother, and Kore (Persephone), the corn maiden.

In the 6th century bc, or perhaps very much earlier, the orgiastic religion of the god Dionysus, probably originating in Thrace and Phrygia, was established in Greece. In the Dionysiac rites the Maenads (female attendents) became possessed by the spirit of Dionysus by means of tumultuous music and dancing, the free use of wine, and an orgiastic meal (the tearing to pieces and devouring of animals embodying Dionysus Zagreus with their bare hands as the central act of the Bacchanalia). Though not necessarily sacramental, these rites enabled the Maenads to surmount the barrier that separated them from the supernatural world and to surrender themselves unconditionally to the mighty powers that transcended time and space, thus carrying them into the realm of the eternal. Ecstatic rites of this nature did not commend themselves to the Greeks of the unemotional nonsacramental Homeric tradition; such rites did appeal, however, to many, some of whom had come under the influences of the Orphic mysteries in which it was possible for them to rise to a higher level in its thiasoi (brotherhoods). The purpose of the Orphic ritual was to confer divine life sacramentally on its initiates so that they might attain immortality through regeneration and reincarnation, thereby freeing the soul from its fleshly bondage.

Sacramental ideas and practices in the Indo-Iranian world

To what extent, if at all, metempsychosis (the passing of the soul at death into another body) was introduced into Greece from India can be only conjectural in the absence of conclusive evidence. Though belief in rebirth and the transmigration of souls has been widespread, however, especially in preliterate religions, it was in India and Greece that the two concepts attained their highest development. In post-Vedic (the period after the formulation of the Hindu sacred scriptures, the Veda) India, belief in the transmigration of souls became a characteristic doctrine in Hinduism, and the priestly caste (i.e., the Brahmiṇs) reached their zenith as the sole immolators of the sacrificial offerings; but sacramentalism was not a feature in the Brāhmaṇas, the ritual texts complied by the Brahmiṇs. In the earlier Vedic conception of soma, the personification of the fermented juice of a plant, comparable to that of ambros in Greece, kava in Polynesia, and especially haoma in Iran, the sacramental view is most apparent (see Hinduism).

In Zoroastrianism haoma (Sanskrit soma, from the root su or bu, “to squeeze” or “pound”) is the name given to the yellow plant, from which a juice was extracted and consumed in the Yasna ceremony, the general sacrifice in honour of all the deities. The liturgy of the Yasna was a remarkable anticipation of the mass in Christianity. Haoma was regarded by Zoroaster as the son of the Wise Lord and Creator (Ahura Mazdā) and the chief priest of the Yasna cult. He was believed to be incarnate in the sacred plant that was pounded to death in order to extract its life-giving juice so that those who consumed it might be given immortality. He was regarded as both victim and priest in a sacrificial-sacramental offering in worship. As the intermediary between God and man, Haoma acquired a place and sacramental significance in the worship of Mithra (an Indo-Iranian god of light) in his capacity as the immaculate priest of Ahura Mazdā with whom he was coequal. The Mithraic sacramental banquet was derived from the Yasna ceremony, wine taking the place of the haoma and Mithra that of Ahura Mazdā. In the Mithraic initiation rites, it was not until one attained the status of the initiatory degree known as “Lion” that the neophyte could partake of the oblation of bread, wine, and water, which was the earthly counterpart of the celestial mystical sacramental banquet. The sacred wine gave vigour to the body, prosperity, wisdom, and the power to combat malignant spirits and to obtain immortality (see Zoroastrianism).

The early Christian leaders noticed the resemblances between the Mithraic meal, the Zoroastrian haoma ceremony, and the Christian Eucharist; and between Mithraism and Christianity, to some extent, there was mutual influence and borrowing of respective beliefs and practices. But Mithraism’s antecedents were different, being Iranian and Mesopotamian with a Vedic background before it become part of the Hellenistic and Christian world (c. 67 bc to about ad 385).

Sacramental ideas and practices of pre-Columbian America

The recurrent and widespread practice of holding sacred meals in the sacramental system, in addition to being well documented in the Greco-Roman world, also occurred in the pre-Columbian Mexican calendrical ritual in association with human sacrifice on a grand scale. In the May Festival in honour of the war god Huitzilopochtli, an image of the deity was fashioned from a dough containing beet seed, maize, and honey; then the image was covered with a rich garment, placed on a litter; and carried in a procession to a pyramid-temple. There pieces of paste similarly compounded and in the form of large bones were tranformed by rites of consecration into Huitzilopochtli’s flesh and bones. A number of human victims were then offered to him, and the image was broken into small fragments and consumed sacramentally by the worshippers with tears, fears, and reverence, a strict fast being observed until the ceremonies were over and the sick had been given their communion with the particles. This ceremony was repeated at the winter solstice when the dough was fortified with the blood of children, and similar images were venerated and eaten by families in their houses. The main purpose of the sacrament was to secure a good maize harvest and a renewal of the crops, as well as human health and strength. In Peru at the Festival of the Sun, after three days of fasting, llamas, the sacred animals, were sacrificed as a burnt offering, and the flesh was eaten sacramentally at a banquet by the lord of the Incas and his nobles. It was then distributed to the rest of the community with sacred maize cakes. Dogs, regarded as divine incarnations, also were slain and parts of their flesh solemnly eaten by the worshippers.

Similar rites were celebrated in North America by Indians at the Feast of Grain among the Natchez of Mississippi and Louisiana and among the Creeks in the Mississippi Valley when the corn was ripe. Among the Plains Indians sacrificial blood was employed sacramentally to make the earth fruitful by the fructifying power of the sun.